An analysis of religious belief

by viscount John Russell Amberley

Of modern divination in China, Dr. Legge recounts the following story:—

"I once saw a father and son divining after one of the fashions of the present day. They tossed the bamboo roots, which came down in the unlucky positions for a dozen times in succession. At last a lucky cast was made. They looked into each other's faces, laughed heartily, and rose up, delighted, from their knees. The divination was now successful, and they dared not repeat it!" (Ibid., Proleg. p. 197).

Here it seems that heaven was merely called in to give its sanction to a foregone conclusion.

The Singhalese have a curious method of discovering, by a species of divination, what god it is who has caused the illness of a patient. "With any little stick," says Knox, "they make a bow, and on the string thereof they hang a thing they have to cut betel-nuts, somewhat like a pair of scissors; then holding the stick or bow by both ends, they repeat the names of all, both god and devils: and when they come to him who hath afflicted them, then the iron or the bowstring will swing" (H. R. C., p. 76).

Divination, as is well known, was regularly practiced by the ancients, who read the will of the gods in the entrails of animals, and who employed, as a help in foreseeing the future and guiding their conduct, the class of professional diviners known as augurs.

Another method, by which it has often been supposed that God entered into communication with man, is that of the movements of the stars and planets. Hence the pseudo-science of astrology, which was so much cultivated in the middle ages before its supersession by astronomy. In India, observes Karl Twesten, the stars were very early consulted as oracles. Manu excludes astrologers from the sacrifices; and in later times astrology became very general. According to Twesten, there is an astrologer in almost every Hindu community, who is much consulted, and determines the favorable moment for every important undertaking (R. I., p. 285). Antiquity, wide extension, and great persistency may all be pleaded on behalf of the notion that terrestrial events are foreshadowed by a system of celestial signals. There is a touch of astrological belief in the evangelical narrative that the birth of Christ was intimated to the Magi by a star in the east.

Sometimes, when it was desirable not to ascertain future events, but to decide between guilt and innocence, truth and falsehood, the divine Being himself was called in as umpire, and was supposed to convey his judgment by the turn of events in a pre-arranged case. This is the theory of those communications from God to man which are made by ordeals. Ordeals were of various kinds, according to the nature of the issue to be tried. Did one man charge another with some kind of disgraceful conduct, the accuser was summoned to put his words to the test of a single combat, in which truth was held to lie on the side of the victor; was an old woman suspected of witchcraft, she was thrown into the nearest pond, with thumbs and toes tied together, where her floating was regarded as certain evidence of her guilt. Innocence of legal crime, or in the case of women, of adultery, has very frequently been established by the method of ordeals. Several authors have noticed the ordeals in use among the natives on the west coast of Africa. One of them, writing of Sierra Leone, informs us that if an accused person can find a chief to patronize him, he is permitted to clear himself by submitting either to have a hot iron applied to his skin, or to dip his hand in boiling oil to pull out some object put into it, or to have his tongue stroked with a red-hot copper ring. Since his being burnt is considered as a proof of guilt, it would not appear that the chances of escape were great. "Upon the Gold Coast, the ordeal consists in chewing the bark of a tree, with a prayer that it may cause his death if he be not innocent." In the neighborhood of Sierra Leone, a very peculiar ordeal is practiced, that, namely, of drinking water prepared from the bark of a certain tree, and termed "red water." Before taking it, the drinker repeats a prayer containing an imprecation on himself if guilty. Should this decoction cause purging or pains in the bowels, it is a proof of guilt; should it, on the contrary, excite vomiting, and produce no effect on the bowels for twenty-four hours, an acquittal ensues, and the person who has thus successfully undergone the trial is held in higher esteem than he enjoyed before (N. A., vol. i. p. 129-133). Sometimes this singular mode of trial is employed in cases where a corpse is supposed to have accused some person of causing the death of its former owner (S. L., p. 124-127). On the Gold Coast, "every person entering into any obligation is obliged to drink the swearing liquor." Thus, should one nation intend to assist another, "all the chief ones are obliged to drink this liquor, with an imprecation that their fetiche may punish them with death if they do not assist them with utmost vigor to extirpate their enemy." Since, however, a dispensing power over such oaths has been exercised by the priests, some negroes observe the precaution, before taking oaths, of causing the priest to swear first, and then drink the red water, with an imprecation that the fetich may punish him if he absolves any one without the consent of all the parties interested in the contract (D. C. G., pp. 124, 125).

The sanction of Scripture is given to an ordeal of precisely this nature is the case of women charged with adultery; and it is curious to find the very same mode of testing the fidelity of wives employed both by the ancient Hebrews and modern negroes. The law of Moses was, that if a man suspected his wife of unfaithfulness, and the "spirit of jealousy" came upon him, he might take her to the priest (with an offering, of course), and leave him to deal with her in the following manner: Taking holy water in an earthen vessel, the priest was to mix in it some of the dust of the floor of the tabernacle, and set the woman with her head uncovered, and the jealousy offering in her hands, "before the Lord." He was then to "charge her with an oath," saying, that if she was pure, she was to be free from the bitter water that caused the curse, but if not, the Lord was to make her a curse and an oath among her people, causing her hips (or thighs) to disappear and her belly to swell. The water was to go into her bowels to produce these effects. Hereupon the woman was to say, "Amen, amen." According to the effects of the bitter water upon her constitution, was her guilt or her innocence adjudged to be (Num. v. 11-31).

Now the procedure of the negroes, in similar cases, is almost an exact reproduction (it can scarcely be an imitation) of that enjoined by Jehovah. "Red water" is administered, instead of "bitter water;" but with this exception, precisely the same method is pursued, and precisely the same doctrine underlies the use of the ordeal. God is expected, both by Jews and negroes, to manifest the truth where human skill is incompetent to discover it. The negroes, according to Bosman, believe that where the red water is drunk by one who makes a false declaration, he will either "be swelled by that liquor till he bursts," or will "shortly die of a languishing sickness; the first punishment they imagine more peculiar to women, who take this draught to acquit them of any accusation of adultery:" a belief which curiously reminds us of the old Jewish superstition, that the hips will fall away and the belly swell in the case of the adulterous wife who has taken the bitter water on a false pretence. Bosman himself has correctly observed on the remarkable similarity of the two procedures (D. C. G., p. 125).

A slightly different mode of trying suspected adultresses by ordeal prevails among the Ostiacks (in Northern Asia). Should an Ostiack entertain doubts of his wife's fidelity, he cuts off a handful of hair from a bear's skin, and takes it to her. If innocent, she receives it without hesitation; but if guilty, she does not venture to touch it, and is accordingly repudiated. The conviction reigns among these people, that were a woman to lie under these circumstances, the bear to whom the hair belonged would revive in three days and come to devour her (Bernard, vol. viii. pp. 44, 45).